Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	breast_n	mother_n	suck_v	2,417	5	10.4894	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80530	Experience, historie, and divinitie Divided into five books. Written by Richard Carpenter, vicar of Poling, a small and obscure village by the sea-side, neere to Arundel in Sussex. Who being, first a scholar of Eaton Colledge, and afterwards, a student in Cambridge, forsooke the Vniversity, and immediatly travelled, in his raw, green, and ignorant yeares, beyond the seas; ... and is now at last, by the speciall favour of God, reconciled to the faire Church of Christ in England? Printed by order from the House of Commons.	Carpenter, Richard, d. 1670?	1641 (1641)	Wing C620B; ESTC R229510	263,238	607

he carries about him into my owne selfe and given him the closet of my owne heart to lodge in Sinne changed the Angels of Heaven from a pure white to a most foule blacke And thus it had altered me I know that some of Gods people had they seene me would have said What ere the matter is you are wonderfully changed And then I might well have answered Truly I am not well I am vexed with a continuall fit of a deadly sicknesse And I am so weakened by it that I cannot distinguish betwixt good and bad I have exchanged God for vile things hypocrisie and superstition which I have preferred before God For he that of two things laid before him chuseth one esteemes that to be the greater good which he taketh and preferreth before the other I know not what I doe For I wound God altogether with his own weapons with the same gifts which I received of him with a condition to serve him having turned all his gifts into the sharp weapons of sinne I wound him with his owne concurse his power by which he doth assist me in all actions agreeable to my nature so that I force God to strike himselfe in very deed with his owne hand as if I dealt with a childe and set God against himselfe as it were causing division in the best and highest unity But now being recovered of the disease my understanding is more cleare and more discerning and knowing God here my Faith and Hope give me a kinde of security that I shall know him more distinctly hereafter and see him face to face Man desiring to know labours to know and because knowledge is honey-sweete the more he knowes the more he labours to know and the more he knowes to labour for knowledge And in his labouring to know one chiefe part of the knowledge he gaines is that although he still labours to know and still knowes and although hee should live a thousand yeeres and still know still amongst the things which may be knowne they would be more which he knowes not then which he knowes And so still it would be though he should live in the world for ever But God did not plant the naturall passion of desire in the reasonable soule with an intention that it should alwayes lie gaping but that it should at length be satisfied when it should close at last with its last end The like effect followes in pursuing other objects of desire If God should have made after his conquest of one another world for Alexander when he had done there he would have beene weeping againe while indeed hee would not have wept for another world but implicitely for God who onecould have filled his boundlesse desire The desire of man is in a manner infinite because it desires one thing after another into infinite And it can never be satisfied in this manner because the things desired come not altogether but ever one after another as the day commeth but successively houre after houre not altogether And therfore it must follow it will follow and it cannot but follow that it must be satisfied with a thing actually infinite which shal alwaies feed and yet alwayes fill the soule with knowledge riches pleasure every good thing ut semper quidem Deus doceat saith S. Irenaeus homo autem semper discat quae sunt a Deo That God may alwayes teach and man may always learn every degree of light opening to the soule a more ample and more cleare sight of God in himselfe or in his creatures Desire and Love tend to union we desire to have and we love to enjoy And therefore the powers desiring and loving strive to bring home the thing beloved where desire ceases and love remaines And thus also in the acts of knowledge For alhough after our manner of knowing in this world because our knowledge is imperfect it is not required that the thing knowne or understood should be joyned to the understanding by which we know but this is contented with a species or picture of it yet when we know and see clearely God and the understanding come face to face they meete in a close union together The Understanding being the first faculty must as it were first touch the divine Essence I must not here imagine that the union of the blessed soule with God is like the conjunction of Christs humanity with his divinity whence resulteth one person which we call Christ but she shall be joyned to him as a child to the mothers brest where indeed it sucks and takes hold with the mouth but the mother holds it fast in her armes supporting it that it cannot fall either to the ground or from the brest And whereas these two faces are very different the Understanding be it Angelicall or Humane and the Essence of God because God cannot stoop in his Essence though he doth in his power and other Attributes the created understanding as being very low is lifted up to the divine Essence that is strengthened with a light which we call the light of glory And this is a true Comment upon the Prophet David In thy light shall we see light It was excellently Psal 36. 9. done of the Father of lights in the creation of the world in the first place to produce light For as it was the first perfect creature so it shall be the last I meane the light of glory He begins with light he goes on with light look else and he ends with light And why so because God is light and because he ever was and is and ever wil be light The soule shall see in God a most exact Unity branched into a Trinity a most perfect Trinity gathered together in an Unity the most excellent independencie or rather priority of the Father because neither doth the Son or holy Ghost in any proper sense depend the most excellent generation of the Son the most excellent procession of the holy Ghost whereof one is not the other and yet they are not three most excellent but one most excellent O Mystery of Mysteries How the Angels in every degree depend upon God and differ one from another How because he could not make a creature as perfect as himselfe he goes in some kinde as farre as he can gives them as much of him as he is able imparting to them unchangeablenesse and eternity though not from everlasting yet for ever and ever How fitly the chosen of God fill up the number of the fallen Angels every one enjoying a different degree of blessednesse their workes and meanes of their salvation having beene different and because of every one it might be said Non erat similis illi qui conservaret legem Excelsi Hee had not his like in keeping the law of the most High because nature differing in all the meanes and courses did answerably differ And whereas in the world she saw God in his creatures she shall now see the creatures in God which she saw

had opened my heart to some Protestants of note concerning my good will to the Church of England which blew up all their hopes For some passages of the Countrey where I lived which had passed in my time had much bowed my heart to a cōsideratiō of what I had formerly known The passages in part were these To confirme the doctrine of worship due to Images it was spread amongst the Papists that the night before a certaine holy Priest was apprehended by a Pursevant all the pictures in his chamber were seen to sweat And to bolster up the doctrine of praying to the Virgin Mary and other Saints it was given out for a fixt truth that a devout person being frighted in his bed with the strange likenesse of a Ghost and calling upon Christ by the holy name of Jesus no helpe appeared but at length turning his speech to the Virgin Mary the Ghost with all possible haste vanished In these parts a great Priest great in body being most talkative in his owne praises perswaded the weaker sort of his faction that he had already cast foure hundred Devils out of a poore needy woman by the vaine exorcizing of whom set out with bold action and a loud voice he raiseth to himselfe a great part of his maintenance For he carrieth her from house to house as poore men doe Apes to shew tricks with her And he had tooke much paines to release her in the house where I lived It is easie to delude fooles but that wise persons should goe astray after a delusion would be a contradiction in wisdome and prove that wisedome were not so well united in it selfe I was present one time when the play was acted For the fat Priest had gathered together the refuse of Papists being the poore silly sheep of people I dare say not one of them knew the biggest letter in the Alphabet into a house standing alone He sate in a Chaire habited with his Priests ornaments The woman kneeled at his frete and turned her mouth and face into strange figures He spoke to the Devill with a commanding voice the Devill answered by the woman He asked the Devill how many Devils had possession of the body The Devill answered all were gone of so many hundreds but onely two Hee commanded the Devill to come up to the top of her longest finger He did so and the finger was held out Having got him there he asked him his name The Devill answered in a grave tone Dildo He commanded the other to the same place and likewise asked his name This Divell also answered Dildo But there the womans wit fell short for she should have given the other Devill another name And here was all that is notable which I saw in the best part of a night who notwithstanding was very curious in seeing And in the word of an honest man I saw nothing but what might easily be and what reason tels me was counterfeit And all the while the poore ignorant people were all on their knees praying upon their Beads knocking their brests groaning as loud as the Patient crying Our blessed Lady help thee The root of the deceit is They say the Devill first entred into her when she entred into one of our Churches to see the childe of a Papist buried to which shee had beene Nurse And still the wonders pluck at our doctrine as here people are frighted from entring into our Churches for feare of being possessed with Devils The plaine simple truth is which I made good by enquiry The woman was alwayes a very idle and lazie person and the childe failing grew poore and discontented and so either fell to her tricks or was easily wrought into them I am a saver here as in other places Onely this I present to the consideration of all wise people If one small part of a County in the small time of a yeere gave plenty of these most ridiculous passages what prankes doe they play every houre in England what in the world I kenw the Jesuite that came to the dore of a great house in England leading an Ape and professing to make sport with him The secret was he desired to win a kinswoman of his abiding in the house To whom afterwards comming as she walked in the fields in hay-time and not being able to bend her to him he drew his knife upon her and had shee not beene relieved by an out-cry she might have beene spoyled by him of her life though not of her religion These and the like strange carriages of heavenly matters scanned in my thoughts moved me at first to separate my selfe a little from the Papists In which time they wrote a very persuasive letter to me Which having perused I sent a letter to a person of quality amongst them wherein for I promised in the beginning of my book to speak the truth in all things I signified to him that my heart failed me and I feared to goe on in my new resolution And in so great a change as the change of Religion after the practice of thirteene yeeres amongst the Papists and all the yeeres of my knowledge it would have beene a miracle if the heart should not have imitated the Seamans Needle turning to the North-pole and have shaked before it had fixt Yet this hapned before I had actually tooke the the habit of a Minister Let them shew mee that I gave them any solid shew I was of their minde since I first made open shew of the profession I now sticke to and they will shew more then they can shew CHAP. XV. I Beganne soone after to compare the two Religions in these words The Protestants have one great Power upon whom onely they depend and to whom alone they flie by prayer in all their necessities observing that of Saint Peter Cast all 1 Pet. 5. 7. your care upon him for he careth for you The Papists have as many hearers and helpers as they have Saints and Angels And yet devotion being divided is lesse warme and the expectation of a benefit from a heavenly power under God doth engage us to performe the highest acts at least of outward reverence to a creature as to prostrate our selves before him and to call upon him in all places as if he were every where The Protestants leane wholly upon the merits of Christ Jesus desiring to suit with that of Saint Paul For by Grace yee are saved through Faith and that not of your selves it 2 Ephes 89 is the gift of God Not of workes lest any man should boast Amongst the Papists their good men all merit and to make the matter sure one meriteth for another And yet as no man can direct an intention to an end but hee must also intend the meanes requisite to the end So no man can truly merit salvation unlesse he likewise merit the meanes necessary to salvation the thing necessary to salvation was the death of Christ therefore S. Aug. Serm. 8 de